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Stupa in the Buddhist Tradition | Its Origin and History.

Definition: Stupa

by Cristian Violatti
The
stupa, an architectural structure usually housing the cremated remains
or possessions of important saintly figures, is considered to be the
structural emblem and the most important type of monument of Buddhism.
Most stupas have a very distinctive semi-spherical shape, often
surrounded by a fence. As Buddhism was introduced in different regions,
the basic architectural features of stupas were transformed into a
variety of shapes reflecting the artistic expressions of those cultures.

Origin of the Stupa in the Buddhist Tradition

The
Mahaparinirvana Sutra (an ancient Buddhist text describing the last days
of the Buddha) claims that after the Buddha passed away, his followers
divided his cremated remains into eight portions. Each of the eight
kingdoms in which the Buddha had lived received one portion of the
relics, and a stupa was erected in each kingdom in order to house the
remains. Buddhist sources claim that during the 3rd century BCE, the
Mauryan Emperor Ashoka the Great ordered these eight stupas to be
opened, further distributed the relics of the Buddha into 84,000
portions, and had stupas built over them all over the expanding Buddhist
world.
stupas were considered the living presence of the Buddha, his protective powers, and his living energy.
The
relics of the Buddha were not merely considered a commemorative symbol
by the Buddhist community; they were believed to be the living presence
of the Buddha, a depository of his protective powers and living energy.
Early in the Buddhist tradition, clergy and laity alike practiced the
veneration of stupas and the relics in them in order to gain spiritual
merit. The importance of the stupas gradually increased as a result of
both the emphasis of the Buddhist relic-cult and their multiplication
during the time of Ashoka. Stupas became a symbol not only of Buddhism
itself but also an architectural testimony to its expansion and
strength.
It should be noted that the veneration of stupas is not
unique to Buddhism. This practice had its origin in Indian traditions
pre-dating the emergence of Buddhism. From pre-historical times, burial
mounds containing the remains of the dead were a common funerary
practice in some Indian societies: in these mounds, the living paid
homage to their dead, just like Buddhists would do for their saints
centuries later.

Stupas & Early Buddhism

The
earliest archaeological evidence for the presence of stupas in North
India dates to the late 4th century BCE. These are all pilgrimage
stupas, which means that they were built outside the domains of monastic
complexes, at pilgrimage sites. Although we have no material evidence
of earlier stupas, Buddhist scriptures claim that stupas were built at
least a century earlier. It is possible that before this time, stupas
were built with non-durable materials such as wood, or even as burial
mounds, in which case archaeological detection would be nearly
impossible.
The earliest evidence of monastic stupas dates back
to the 2nd century BCE. These are stupas that were built within Buddhist
monastic complexes. It is possible that these stupas replaced older
stupas made of wood: some of their architectural components were shaped
imitating wooden parts. Unfortunately none of these left any visible
trace.
The 'Great Stupa' at Sanchi

Architectural Development of the Stupa

During
early Buddhist times, stupas were composed of a semi-spherical dome
with a parasol placed on top. The dome covered a square base with a
small receptacle in the centre containing relics, while a space for
circumambulation was defined around the dome. This basic format
underwent changes as stupas were introduced in other cultures.
In
Sri Lanka, the stupa is known as dagoba. Different shapes of domes
developed in Sri Lanka, and a very unique architectural expression also
developed, in which the dagoba itself was enclosed by a large dome known
as vatadage, supported by columns located around the dagoba. Among the
many vatadages built in Sri Lanka, there is one of particular importance
named Thuparama, which supposedly houses the collarbone relic of the
Buddha.
In Myanmar, the stupa, known as the zedi, also went
through a number of changes. The parasol on top of the dome was
elongated and resembled a cone, and the number of disks increased and
their size decreased, the higher they are on the dome. The square base
was also modified following a complex geometry, including different
levels with terraces, and resembled the shape of a pyramid.
Pagoda
is the name for stupas found in China, where they are shaped like a
tower. Here, the dome was eliminated, and the emphasis is on
verticality. This architectural form travelled into Korea, where it is
known as Tap, and also into Japan, where it known as To.
The Great Stupa at Sanchi

The Importance of Stupas in Buddhism

As
the importance of the stupa grew, so it did its functions and meanings.
In addition to being considered the living presence of the Buddha, his
protective powers, and living energy, they were also a site of rituals
and ceremonies. Their presence eventually attracted other constructions
including monasteries.
The pilgrimage activity around the stupa
had an important impact on the social history of Buddhism. Merchants,
artisans, and monks alike enjoyed the benefits of the income generated
by the activity resulting from the emblematic stupas. The religious
function of the stupa was still central, but market activity and social
interactions revolving around it were equally important for the
communities where stupas were present.
Written
by Cristian Violatti, published on 01 September 2014 under the
following license: Creative Commons:
Attribution-NonCommercial-ShareAlike. This license lets others remix,
tweak, and build upon this content non-commercially, as long as they
credit the author and license their new creations under the identical
terms.